Lale’s un/veiling trajectory: shifting contours of pious citizenship in contemporary Turkey
Based on long-term fieldwork among members of the formerly influential Sunni Muslim Hizmet community in Istanbul in 2015, this contribution traces the ‘un/veiling trajectory’ of a woman called Lale, referring to her shifting engagement with the headscarf over a period of almost three decades. Rather...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2021
|
| In: |
Religion, state & society
Year: 2021, Volume: 49, Issue: 4/5, Pages: 386-401 |
| Standardized Subjects / Keyword chains: | B
Turkey
/ State
/ Secularism
/ Religious policy
/ Gülen movement
/ Islam
/ Woman
/ Piety
/ Publicity
|
| RelBib Classification: | KBL Near East and North Africa |
| Further subjects: | B
Turkey
B Islam B veiling / un B Citizenship B Hizmet B Secularism |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Based on long-term fieldwork among members of the formerly influential Sunni Muslim Hizmet community in Istanbul in 2015, this contribution traces the ‘un/veiling trajectory’ of a woman called Lale, referring to her shifting engagement with the headscarf over a period of almost three decades. Rather than exemplifying a fragmented religiosity, these shifts are understood as articulations of Lale’s aspiration to align her Islamic commitment with the secular boundary for public religiosity, which is defined – and frequently redefined – by the Turkish state. Drawing on the notion of ‘pious citizenship’, Lale’s un/veiling trajectory constitutes the ethnographic ground for unravelling how, in Turkey, the secular boundary for public religiosity has reshaped Islamic ethical practice in three different ways: through state-imposed restrictions, as citizenly self-discipline, and by animating contestation between different religious Muslim groups. The contribution thus argues that Lale’s shifting engagement with the headscarf articulates a mode of Islamic commitment that is intimately, yet uneasily, intertwined with secular discourses, aesthetics, and sensitivities. In so doing, it brings forth an interplay between Islam and secularism that is much more intricate than the image of a binary opposition allows. | ||
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